Mary
Prays Before an Image of her Son
12.
And according to custom, since the Ascension this pure Virgin had the visage
portrayed on linen, given to her from divine hands, so that she would always
see and behold the beautiful face of her son. And when she would pray, she
placed the image to the east and thus prayed before it with raised hands. And
also at the time of her departure, she made all her prayers before this image
of the being. She lit three candles and placed incense on the fire, and with
tears, prayers, and vigilance thus she spent the rest of the night.
13.
When the sun rose it was Wednesday. She returned to Zion with her disciples.
And again she placed incense and lit candles and stretched forth her hands and
said, “You who receive the offering of the sun, receive my prayer and have
mercy on your creatures and those you made with your hands, you who are a lover
of humankind and because you have great mercy.”
14.
And she spoke this prayer, and the image of God said to her, “Do not fear,
mother, I am with you.” And again Mary said to Christ. “With John coming and
the other apostles, you have made my soul glad.” And again Christ said, “You
are the guardian and faith of the apostles—how would you not see them? I myself
will care for you, O caretaker of all who yearn for me. The time of your honor
has drawn hear, and you will be received as the mother of your son.”
.
. .
The
Image of Christ Again Addresses Mary
56.
And again a brilliant light shone before the image of the Savior. A fragrant
smell went forth ineffably, and from it a command went forth and said to Mary, “Do
not fear, mother, for I am with you, and do not be terrified. Blessed one: all
my creatures venerate your holiness, for I am with all who glorify you.” Seething
with tears, she fell to the ground.
57.
Again the voice said, “Arise, pray, and receive what you want from me.” Then she
raised her hands and said, “Have mercy on your exalted ones and the works of
your hands, O terror of Hell, forgive sins in error, and do not believer them
to Hell, but make them worthy of your light: behold, for their sake you came
from heaven to earth.”
58.
And again the voice said, “Mother, those who glorify you, I will glorify them
unto eternity. And what you asked, it has been granted beyond what you asked. I
will grant it to you on account of your glory, and now, you have boldness, and
above all your wish will be granted as the beloved mother.”
59.
Mary said, “Lord God, might I somehow see John the Baptist now, here in the
flesh?” Christ said, “I am pleased to do anything. Nevertheless, you will not
only see him in the flesh, but my entire Kingdom, for I will lead forth your would
myself and peace to you.” Mary said, “As is fitting for your divinity, so may
your will be done, and without you nothing at all is done. Glorious Lord, glory
to you. (“The Homily on the Dormition
Attributed to Basil of Caesarea,” in The Dormition and Assumption of the
Virgin Mary [trans. Stephen J. Shoemaker; Apocryphes: Collection De Poche De L’Aelac
17 ; Turnhout, Belgium : Brepols, 2023], 297, 310)
Commenting on the date of the
homily, Shoemaker noted that:
The
homily’s author, in any case, is certainly not Basil: the text is much too late
for this even to be a possibility. Most likely this Dormition narrative was
composed sometime in the late sixth or early seventh century, as indicated by
its inclusion of a four-day celebration of the Virgin’s Dormition around 15
August, a structure that also indicates its production in the Jerusalem area. Although
the festal period began only on 14 August, rather than on 13 August as in the
Georgian Lectionary and the Klarjeti homilary, it is clear that these texts
derive from the same Jerusalemite milieu. Based on its content . . . I suspect
that this Dormition narrative is a work of the seventh century. The liturgical
program, however, suggests that it should not be dated much later than this.
(Stephen J. Shoemaker, The Dormition
and Assumption of the Virgin Mary [Apocryphes: Collection De Poche De L’Aelac 17; Turnhout,
Belgium: Brepols, 2023], 48-49)
Further Reading:
Answering Fundamentalist Protestants and Roman Catholic/Eastern Orthodox on Images/Icons